THE CONCLUSION SETS FORTH WHAT APPEARS TO BE OUR LORD'S PRINCIPAL INTENTION IN CONFERRING THESE SUBLIME FAVOURS ON SOULS, AND EXPLAINS HOW NECESSARY IT IS FOR MARY AND MARTHA TO GO TOGETHER. THIS CHAPTER IS VERY PROFITABLE.
1. Vicissitudes of the Seventh Mansion. 2. Humility produced by them. 3. Such souls free from mortal and from wilful venial sins. 4. The fate of Solomon. 5. Holy fear. 6. These favours strengthen souls to suffer. 7. Crosses borne by the saints. 8. Effect of vision of our Lord on St. Peter. 9. Fruits of these favours. 10. Why the spiritual marriage takes place. 11. Love for Christ proved by our deeds. 12. True spirituality. 13. Humility and the virtues must combine with prayer. 14. Zeal of advanced souls. 15. Strengthened by the divine Presence within them. 16. Examples of the saints. 17. Both Martha and Mary must serve our Lord. 18. Christ's food. 19. Mary's mortification. 20. Her grief at the Passion. 21. Can we lead souls to God? 22. How to do so. 23. Love gives value to our deeds. 24. Conclusion.
1. You must not suppose, sisters, that the effects I mentioned always exist in the same degree in these souls, for as far as I remember, I told you that in most cases our Lord occasionally leaves such persons to the weakness of their nature. The venomous creatures from the moat round the castle and the other mansions at once unite to revenge themselves for the time when they were deprived of their power.
2. True, this lasts but a short time--a day perhaps or a little longer--but during this disturbance, which generally arises from some passing event, these persons learn what benefits they derive from
the holy Company they are in. Our Lord gives them such great fortitude that they never desert His service nor the good resolutions they have made, which only seem to gather strength by trial, nor do their hearts ever turn from them, even by a slight movement of the will. This trouble rarely happens; our Lord wishes the soul to keep in mind its natural condition so that it may be humble and may better understand how much it owes Him, and how great a grace it has received, and so may praise Him.
3. Do not fancy that in spite of the strong desire and determination of these souls that they do not commit imperfections and even fall into many sins: that is, not wilfully; for such people are given special grace from God on this point: I mean venial sins. As far as they are aware, they are free from mortal sins, although they do not feel certain they may not be guilty of some of which they are ignorant.
4. This grieves their hearts sorely, as does the sight of the souls perishing around them; although on the one hand they have strong hopes of not being themselves among the number of the lost, yet remembering what we are told in Holy Scripture of the fate of men who, like Solomon, seemed the special favourites of God 1 and conversed so familiarly with His Majesty, they cannot help fearing for themselves.
5. Let that one among you who feels most confidence on this point fear the most, for: 'Blessed
is the man who feareth the Lord,' as David said. 2 May His Majesty ever protect us. Let us beg Him never to permit us to offend Him: therein lies our greatest safety. May He be for ever praised. Amen.
6. It would be well to tell you, sisters, the reason why God bestows such favours on souls in this world, although you must have learned this by the effects produced if you have considered the matter. I return to the matter in order that none of you may think it is only for the sake of the pleasure such persons feel, which would be a great mistake on your part, for His Majesty can bestow no greater favour on us than to give us a life such as was led by His beloved Son. Therefore, as I have often told you, I feel certain that these graces are sent to strengthen our weakness so that we may imitate Him by suffering much.
7. We always find that those nearest to Christ our Lord bear the heaviest cross: think of what His glorious Mother and the Apostles bore. How do you think St. Paul went through such immense labours? 3 We learn from his conduct the fruits of genuine visions and contemplation which come from our Lord and not from our own imagination, or the devil's fraud. Do you suppose that St. Paul hid himself to enjoy these spiritual consolations at
leisure and did nothing else? You know that he never took a day's rest so far as we can learn, nor could he have slept much since he worked all night to get his living. 4
8. I am delighted with St. Peter, who when fleeing from prison was met by our Lord, Who told him He was going to Rome to be crucified again. I never recite the Office in which this is commemorated without feeling a special joy. 5 What effect did this vision have on St. Peter, and what did he do? He went at once to meet his death--and our Lord did him no small favour in finding him an executioner!
9. Oh, my sisters, how forgetful of her ease, how unmindful of honours, and how far from seeking men's esteem should she be whose soul God thus chooses for His special dwelling-place! For if her mind is fixed on Him, as it ought to be, she must needs forget herself: all her thoughts are bent on how to please Him better and when and how she can show the love she bears Him.
10. This is the end and aim of prayer, my daughters; this is the reason of the spiritual marriage whose children are always good works. Works are the unmistakable sign which shows these favours come from God, as I told you. It will do me little
good to be deeply recollected when alone, making acts of the virtues, planning and promising to do wonders in God's service, if afterwards, when occasion offers, I do just the opposite. I did wrong in saying, 'It will do me little good,' for all the time we spend with God does us great good. Though afterwards we may weakly fail to perform our good intentions, yet some time or other His Majesty will find a way for us to practise them although perhaps much to our regret. Thus when He sees a soul very cowardly, He often sends it some great affliction, much against its will, and brings it through this trial with profit to itself, When the soul has learnt this, it is less timid in offering itself to Him.
11. I ought to have said, 'will do us little good' in comparison with the far greater good we can gain when our works fulfil our aspirations and our promises. She that cannot do all this at once should do it little by little, gradually dominating her will, if she wishes to gain fruit from prayer. Even in this little nook she will find many a chance to praise this. Remember, this is of far more importance than I know how to express. Fix your eyes on the Crucified One, and all will seem easy. If His Majesty proved His love for us by such stupendous labours and sufferings, how can you seek to please Him by words alone?
12. Do you know what it is to be truly spiritual? It is for men to make themselves the slaves of God--branded with His mark, which is the cross. Since they have given Him their freedom, He can sell
them as slaves to the whole world, as He was, which would be doing them no wrong but the greatest favour. Unless you make up your minds to this, never expect to make much progress, 6 for as I said humility is the foundation of the whole building and unless you are truly humble, our Lord, for your own sake, will never permit you to rear it very high lest it should fall to the ground.
13. Therefore, sisters, take care to lay a firm foundation by seeking to be the least of all and the slave of others, watching how you can please and help them, for it will benefit you more than them. Built on such strong rocks, your castle can never go to ruin. I insist again: your foundation must not consist of prayer and contemplation alone: unless you acquire the virtues and praise them, you will always be dwarfs; and please God no worse may befall you than making no progress, for you know that to stop is to go back--if you love, you will never be content to come to a standstill.
14. Perhaps you think I am speaking of beginners and that one may rest later on, but, as I told you, the rest such souls feel is within them: they have less outwardly nor do they wish for it. Why, do you think, does the soul send from its centre these inspirations, or rather aspirations, (the messages of which I spoke), to the dwellers in the precincts of the castle and to the surrounding mansions? To send them to sleep? No, no, no! The soul wages a fiercer war from thence to keep the powers,
senses and the whole body from being idle, than ever it did when it suffered in their company. Formerly it did not understand the immense benefit its afflictions brought, though indeed they may have been the means God used to advance it to this state.
15. Besides, the company it enjoys gives it far greater strength than ever before. If, as David says: 'With the holy thou shalt be holy,' 7 doubtless by its becoming one with the Almighty, by this sovereign union of spirit with spirit, the soul must gather strength, as we know the saints did, to suffer and to die. Beyond doubt, with the force thus gained, the soul succours all within the castle and even the very body itself, which often seems to have no feeling left in it. The vigour the soul derives from 'the wine' drunk in the 'cellar' 8 (into which the Bridegroom brought her and would not let her go) overflows into the feeble body, just as the food we eat nourishes both the head and the whole frame.
16. Indeed the body suffers much while alive, for whatever work it does, the soul has energy for far greater tasks and goads it on to more, for all it can perform appears as nothing. This must be the reason of the severe penances performed by many of the saints, especially the glorious Magdalen, who had always spent her life in luxury. 9 This
caused the zeal felt by our Father Elias for the honour of God, 10 and the desires of St. Dominic, 11 and St. Francis 12 to draw souls to praise the Almighty. I assure you that, forgetful of themselves, they must have passed through no small trials.
17. This, my sisters, is what I would have us strive for--to offer our petitions and to practise prayer, not for our own enjoyment but to gain strength to serve God. Let us seek no fresh path; we should lose ourselves in ways of ease. It would be a strange thing to fancy we should gain these graces by any other road than that by which Jesus and all His saints have gone before. Let us not dream of such a thing: believe me, both Martha and Mary must entertain our Lord and keep Him as their Guest, nor must they be so inhospitable as to offer Him no food. How can Mary do this
while she sits at His feet, if her sister does not help her? 13
18. His food is that in every possible way we should draw souls to Him so that they may be saved and may praise Him for ever. You may offer two objections--first, that I said that Mary had chosen the better part, 14 for she had already done Martha's work by waiting on our Lord, by washing His feet and by wiping them with her hair.
19. Do you think it was a small mortification for a woman of rank, as she was, to go through the street, perhaps by herself, for in her zeal she never thought of how she went? Then she entered a house where she was a stranger and had to bear the railing of the Pharisee and many other trials. 15 It was strange to see such a woman as she had been thus publicly change her life. With a wicked nation like the Jews, the sight of her love for our Lord Whom they hated so bitterly was enough to make them cast in her face her former life and taunt her with wanting to become a saint. Doubtless she must have changed her rich robes and all the rest. Considering how men talk now of people far less known than she was, what must have been said of her?
20. I assure you, sisters, she won the better part after many crosses and mortifications. Must not the mere sight of men's hatred of her Master have been an intolerable trial? Then, think of what she
endured afterwards at our Lord's death! I believe, myself, that she did not suffer martyrdom because she was already a martyr by grief at witnessing the crucifixion. 16 Then what terrible pain His absence must have caused her 17 during the long years afterwards! You see, she was not always enjoying contemplation at the feet of our Saviour!
21. Secondly, you may say that you have neither the power nor the means to lead souls to God; though you would willingly do so, you do not know how, as you can neither teach nor preach as did the Apostles. I have often written an answer to this objection though I cannot tell whether I have done so in connection with the Castle. However, as the difficulty probably often crosses your minds on account of the desires our Lord gives you of serving Him, I will now speak of it again. 18 I told you elsewhere how the devil frequently fills our thoughts with great schemes, so that instead of putting our hands to what work we can do to serve our Lord, we may rest satisfied with wishing to perform impossibilities.
22. You can do much by prayer; and then, do not try to help the whole world, but principally your companions; this work will be all the better because you are the more bound to it. Do you think it is a trifling matter that your humility and mortification, your readiness to serve your sisters, your fervent charity towards them, and your love of God, should be as a fire to enkindle their zeal,
and that you should constantly incite them to practise the other virtues? This would be a great work and one most pleasing to our Lord: by thus doing all that is in your power, you would prove to His Majesty your willingness to do still more and He would reward you as if you had won Him many souls. Do you answer: 'This would not be converting my sisters, for they are very good already?' What business is that of yours? If they were still better, the praise they render God would please Him more and their prayers would be more helpful to their neighbours. 19
23. In short, my sisters, I will conclude with this advice; do not build towers without a foundation, for our Lord does not care so much for the importance of our works as for the love with which they are done. When we do all we can, His Majesty will enable us to do more every day. If we do not grow weary, but during the brief time this life lasts (and perhaps it will be shorter than any of you think) we give our Lord every sacrifice we can, both interior and exterior, His Majesty will unite them with that He offered to His Father for us on the Cross so that they may be worth the value given them by our love, however mean the works themselves may be.
24. May it please His Majesty, my sisters and my daughters, that we may all meet together where we may praise Him for ever, and may He give me grace to practice something of what I have taught you, by the merits of His Son, Who liveth and
reigneth for ever! Amen. I assure you that I am filled with confusion at myself and I beg you, for the sake of the same Lord, not to forget this poor sinner in your prayers.
287:1 III. Reg. xi.
288:2 Ps. cxi. 1. 'Beatus vir qui timet Dominum.'
288:3 Though thou shouldst have been rapt up to the third heaven with Saint Paul, thou art not thereby secured that thou shalt suffer no adversity. 'I,' said Jesus, 'will shew him how great things he must suffer for My name's sake' (Acts. ix. 16). To suffer, therefore, is what waits for thee, if thou wilt love Jesus and constantly serve Him For our merit and the advancement of our state consist not in having many sweetnesses and consolations, but rather in bearing great afflictions and tribulations' (Imitation, bk. ii. ch. xii. 12).
289:4 i Thess. ii. 9.
289:5 The Antiphon of the Magnificat at first Vespers of the Feast of Saints Peter and Paul, June 29, in the Carmelite Breviary used by St. Teresa is: 'Beatus Petrus Apostolus vidit sibi Christum occurrere. Adorans eum ait: "Domine, quo vadis?"--"Venio Romam iterum crucifigi." 'The Blessed Apostle Peter saw Christ come to meet him. Adoring Him, he asked "Lord, where art Thou going?"--"I go to Rome to be crucified anew." The saint at once returned to Rome and was taken by the soldiers and crucified. See Letter of Jan. 17. 1577, note 4. Vol. II.
291:6 "If thou wilt stand upon self and wilt not offer thyself freely to My will, thine offering is not perfect, nor will there be entire union between us.' (Imitation, bk. iv. ch. viii. 2.)
292:7 Ps. xvii. 26: 'Cum sancto sanctus eris.'
292:8 Cant. ii. 4.
292:9 'St. Mary Magdalen gave herself up to penance and contemplation in a deep excavation of the rocks at La Baume, near Marseilles. In this wild spot there was neither bread, water, nor even herbage. Thus she lived for more than thirty-two years without any kind of nourishment but that which was celestial, performing meanwhile most severe penances.' (St. Vincent Ferrer.)
293:10 III Reg. xix. 10.
293:11 'There was one sentiment within him to which may almost be given the name of passion: it was his ceaseless burning thirst for the salvation of souls. As his Divine Master had come into the world to save sinners and loved them even unto death, so he, too, gave up all that was most dear to him in his life to win souls to Christ. He was always giving himself: it was the very key-note of his existence. He would have sold himself as a slave, he would have been cut to pieces by the heretics, he would spare himself neither by day nor by night, if by any means he might save some.' (From the History of St. Dominic, by Augusta Theodosia Drane. London, 1891, p. 256).
293:12 'St. Francis of Assisi, at the very beginning of his Order, when he had only seven followers, said to them: "Consider, my brethren, what is our vocation. It is not only for our own salvation that the mercy of God has called us, but for the salvation of many other souls. It is that we may go forth and exhort all men rather by our example than by our words, to do penance and keep the divine commands."' (The Life of St. Francis of Assisi, by a religious of the Order of Poor Clares, London, 1861, p. 32).
294:13 St. Luke x. 39, 40. Life, ch. xvii. 6. Rel. viii. 6. Way of Perf. ch. xxxi. 4. Concep. ch. vii. 4.
294:14 Ibid. x. 42: 'Maria optimam partem elegit.'
294:15 Ibid. vii. 37.
295:16 Marginal note in the Saint's handwriting.
295:17 Life, ch. xxi. 9.
295:18 Way of Perf. ch, i. 1. Found, ch. i, 6, 7. Supra, M. vi ch. vi, 2.
296:19 Way of Perf. ch. vii. 7.
